IMMANVEL, A SERMON Preached the twelfth day of AU­GUST. 1652.

HAd our conjoyned desires and prayers prevailed, Our Deceased Friend, and your Reverend Pa­stor, who in a silent Sermon from his Coffin Preacheth to us the Lecture of our Mortality, should stil have been a living Voice, a burning and a shi­ning Light.

But since our gracious God hath put a period to [Page 2] his life and labours, and by his work hath mani­fested his will, as its our duty to subscribe unto it, so it will be our wisdom to improve it to our own Eccles. 7. 2. advantage; Following the Wisemans Counsel, so to go into this House of mourning, that by lay­ing such providences to heart, we may be made better.

Its the deplorable extremity of humane corrup­tion, to draw evil out of Gods good; abusing thus his grace to wantoness, and his readiness to par­don to a Liberty of sinning, as Spiders suck poy­son from the sweetest flowers.

Its the weakness of the flesh, to apprehend that as evil, which God calls good.

Its the proper work and power of God, to bring good out of those evils that are done by us. Rhm. 8. 28.

And its the excellency of Faith, to apprehend goodness in those dispensations which our sense tells us are evils done upon us. And this Faith doth, and Faith alone can do; because it remains firm amongst the violentest shakings, as gover­ning it self, not according to the mutable, and variable instability of humane Occurrences, but according to the unchangeable foundations of Gods promises, like the Nodes of Compasses in the midst of tempests, that are directed not by the Wind but Heavens.

The Bee (you know) hath an Innate quality, which other creatures want, to extract Hony out of (it may be) il-savouring Flowers; so gracious souls going into the Sanctuary, by the strength of Faith, will be able to say, though other men can­not, what the Psalmist doth, Truly, God is good Psa. 73. 1. [Page 3] to Israel, Notwithstanding, &c. Now as God is good, and so to be acknowledged in all his dea­lings, even in this sad dispensation of his provi­dence, whereby a deserving Pastor is removed from a desiring People, and both the careful, and indulgents Parents within the compass of one week, from many tender and needing Orphans, so ought we to indeavour the improving of it to our own spiritual good. And therefore know, that Funeral solemnities are not for the solace of the dead (they are beyond our prayers or helps, though not respects) but for the comfort and in­struction of the living, who ought, as those who came where Asahel lay dead, to stand still and 2 Sam. 2. 23. consider, what God expects they should learn from the works of his hand, his deed having a voice to instruct us, as well as his word. To help you wherein, I shall crave your attentions to those doctrinal truths, which from the word read, shall be commended and improved unto you. In the managing of which, as I vary from my usual way of discourse, my Apology is this; As in Feasts, so in Sermons, we respect the Company, not our selves. Paul at Athens alters his stile.

The words are part of Zechariahs Penitential Sermon, comprised in the six first verses of this Prophesy, in which according to the resolution of it by the Judicious Diodati) we have

• 1. The call to Repentance. v. 3. Thus saith the Lord of Hosts, Turn unto me saith the Lord of Hosts.
• 2. Arguments to enforce this exhortation, and they are drawn from

• [Page 4]1. The good of so doing. v. 3. I will turn to you.
• 2. The evil of not repenting
  • 1. Represented in the History of their Fa­thers
    • 1. Sin. v. 4. They did not.
    • 2. Effects of sin.
      • 1. Gods wrath. v. 2. The Lord hath been sore displeased, &c.
      • 2. Their punishment. v. 6. Did they not take hold, &c.
  • 2. History applyed. v. 4. Be not as your Fathers.

Now the words of my text, Your Fathers where are they, &c. are inserted for the amplification and inforcement of the exhortation, and by way of prevention to remove two forceable obstru­ctions that might weaken the strength of those Motives.

The hindrances are, what the Prophet foresaw their corruptions would prompt them to say;

• 1. You tel us of our Fathers; What is that to us? They are dead.
• 2. You tell us of the former Prophets; What is that to us? They are dead too.

to remove which, these words are by way of Concession, as if God should say, I grant you what you do object, your Fathers are dead, and the Prophets are dead, yet know, you have great reason to regard the present exhortations to repen­tance, that are now made to you by my Prophets, [Page 5] Haggai, and Zechariah, and others that are now sent; Because

1. The examples of my Justice on your Fa­thers do stil live. Did it not take hold? yes it did, they have confessed it, and they returned and said, like as the Lord of Hosts thought to do unto us, according to our ways, and according to our doing, so hath he dealt with us. ver. 6.

2. The word which I commanded my Prophets, though the Prophets be dead, yet their words stil live. Did they not take hold? v. 6.

Thus have I given you that sense and depen­dance of the words, which I conceive most genu­ine and proper, and shall not spend time needlesly in relating others judgements.

That being a good rule, for popular Preachers, which at my first entrance upon the work of the Ministry, I received from my sometimes Reve­rend Friend Mr. Samuel Crook of famous memo­ry, late Pastor of Woragton, now with God. In vulgar auditories to pitch upon that sense of Scrip­ture which is most genuine, and not to distract hea­rers by mentioning various readings and judge­ments. That course rather savouring of ostentation, than tending to instruction.

The words are plain and without difficulty; on­ly take notice, that the Prophet by that question, Where are they? Intends thus much; they are dead; according to that of Job, Man giveth up the Ghost, and where is he? and by that phrase of Ta­ken hold, or overtake, implies thus much, that Gods Job 14. 10. denounced judgements are as a prosecuting enemy, [Page 6] that follows the pursute, and wil not cease, til o­vertaking they lay hold on, and hold fast his e­nemies.

Now in my passage to the main thing intended from the words read, give me leave to mention, and I shall but mention, the doctrines of the Con­text, or at least the most principal of them; which are these five that follow.

Turning men to God is the Preachers main Doct. 1 employment; The former Prophets, Zechariahs, St. Pauls, whom God sent to open their eys and to Acts 26. 18, 20. turn them from darkness to light, and from the pow­er of Satan unto God. This was, This is, Gods messengers imployment to perswade such, that have left Gods ways to follow their own, now to leave their own to follow Gods, to walk with their faces toward the Sun, that so they may have shi­ning light, and comfortable heat, when as turning their backs to the Sun, what see they but a sha­dow, the privation of light and heat? The bring­ing back of lost Sheep to their Shepherd, of pro­digal children to their Father, the beseeching sin­ners to be reconciled, and by repentance to break off their sins, is the proper work of Christs Mi­nisters.

Present enjoyments of signal mercies, yea great Doct. 2 deliverances, are no ground of future security, without renewed and renewing repentance. They were now but newly come forth of captivity, and so had received a mighty deliverance, yet should they again break Gods Commandements, they know God would have been angry with them Ezra 9. 13, 14. til he had consumed them, so that there should be [Page 7] The doctrine of Repentance is always neces­sary Doct. 3 to be preached, but especially, then when mercies are enjoyed, and we are in a prosperous estate, In which the Heart is exceeding apt to for­get God. Latet anguis in Herba, A deadly poy­son is many times secretly conveyed under a plea­sant relish: for as when men are most hot, they are then most subject to take dangerous colds; so when Christians enjoy all things outwardly well, (as David, when at peace) then are they in great­est danger of spiritual miscarriages. The doctrine then of Repentance is always needful, it was the first doctrine preached by Christ, The disciples, John, fit for every Auditory, for all times.

Other discourses may be profitable, but this is necessary.

An impenitent obstinacy against, and under the Doct. 4 means of grace, is an aggravated impiety.

Forefathers examples are no plea for impeni­tency, Doct. 5 no privilege for impunity, and yet (as the Jewes) we are exceeding apt to plead them, when Jer. 44. 17 they are so far from countenancing that they ag­gravate offences.

Having thus mentioned the doctrines of the context, I now come to Consider the truths of the words Read, and they are two, the first I shall but touch, and the second Insist on as more sui­table to the present occasion.

Your fathers are dead, yet they were took Hold Text. on, and they confest it. Whence;

Examples of God justice on foregoing people are Doct. left recorded, and ought to be improved, as warnings to following generations.

As what was forewritten, so what was foredone, was for our learning; and thus the Apostle tels us Rom. 15. 4. that the Israelites were overthrown in the wilder­ness, and these things were our examples to the 1 Cor. 10. 5, 6. intent, we should not lust after evil things as they also lusted.

Hence God calls us to Remember the dayes of Deut. 32. 7. old, and to consider the years of many generations; and Christ wils his disciples to recall to mind what Luke 17. 32. was done long before, even to Remember Lots wife, who was turned into a Pillar of Salt, a visible and lasting Monument; whereas God might have blown her up as Salt-Peter, or sunk her down as Coral, he fixeth her as a Pillar, and calls to us to remember it, that we may fetch thence where­withall to season our unsavory lives. Thus Anti­dotes are made of poyson, and Treacle from Vi­pers.

The ground of which truth is, because God is alwaies the same. His past dealings are the disco­very of his future; they who are alike in fault must expect to be alike in suffering. If Israels Princes Isa. 1. 9. 10. commit the sins of Sodom, as they shall have their names, so, without repentance, shall they have their sorrows.

Learn then hence how to improve Histories recorded, not read them to satisfie curiositie, but to instruct and caution thee. Not as those who are well, that hear, or read the rules of Physicians, but as sick persons, that attend such discourses that they may make use of, and apply the receipts prescribed.

Let us thus go to Shiloh, and consider what God did Jer. 7. 12. [Page 9] dit to it for the wickedness of his people. Let us of England remember the seven Churches of Asia, the Nation of the Jews, who were as Gideon's Judg. 6. 37, 38. fleece, first wet with Heavenly dew, when all the rest of the world was dry, and now dry, when great part of the world besides is wet; for look, Exod. 10. 21, 23. as it was in Egypt, the Israelites had light when all the rest were dark; but at Christs death Ju­dea Luke 25. 45. was in darkness, when all the rest was light: so had the Jews at first Gods oracles, and so, Christs proffers, when the Gentiles were stran­gers; but now the Gentiles are ingrafted, and the Jews cut off: so may it be with us of England, who have long enjoyed the Sun-shine of the Gos­pel, when other Nations and people have been without it, we may be for our unworthiness cast off, and others received; therefore let us so re­member former examples, that we may stil apply them to our selves, and know what Christ is wil­ling we should mind, that except we repent, we shall Luke 13. 3, 5. all likewise perish.

Having thus given you a brief account of the first truth of the text, I now come to the conside­ration of the main Doctrine, and that which is most pertinent to the occasion of our present meeting, and that grounded on these words,

The Prophets, do they live for ever? But my words Text. and my Statutes, which I commanded my servants the Prophets, did they not take hold of your Fathers? Whence observe,

Though Preachers dye, yet Sermons live. Doct.

All flesh is grass, but the word of the Lord endu­reth 1 Pet. 1. 24, 25. for ever.

Though Christs Embassadors are mortal men; yet their Embassage is an immortal errand, which will have its effect even after the death of the Mes­senger. Ministers are earthen pitchers, that may, and must dissolve into dust; But the Gospel which they bring is water drawn from an everlasting Isa. 12. 3. Rev. 14. 6. Well, and of an everlasting nature, and so con­tinues when the pitcher is broke. When the An­gels were returned to Heaven, the Shepherds re­membred Luke 2. 15. their words.

For the first part of this Doctrine, That Preachers dye, you have a visible proof this day before you, and no wonder: For its appointed for all men, (and Ministers are but men) once to dye.

For the second part of this Doctrine, that Ser­mons live, it is, though not so visibly, yet as ful­ly evidenced in the words of the Prophet Isaiah. For as the rain cometh down, and the Snow from Isa. 55. 10, 11. Heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth forth out of my mouth, it shall not return unto me void but it shall accomplish that which I please, and it shall prosper in the thing whereunto I sent it.

And therefore, though at present obstinate sin­ners regard not Gods messages or messengers, yet whether they wil hear, or whether they wil forbear, they shall one day know, that there hath Eze. 2. 4, 5 been a Prophet amongst them. The word Preachd by Gods faithful Ministers is an immortal and in­corruptible 1 Pet. 1. 23 seed, that wil most assuredly bring forth some fruit, either for our good or evil.

[Page 11] 1. For good; so this good Seed produceth in us the eternal being of immortal grace. Now as 1 Pet. 1. 23. natural Parents may dye, yet leave their chil­dren living, much more spiritual Parents, who 1 Cor. 4. 15. beget Converts through the word of the Gos­pel; who if they leave not spiritual children here below, yet wil certainly find them in Heaven; Grace once given being a Free-hold of inheritance that cannot be forfeited; For he that is born of God hath the seed of God re­maining 1 Joh. 3. 9. in him, and cannot sin; and so by consequence cannot finally miscarry, God having in his Covenant ingaged, as never to Heb. 13. 5. leave us, so to write his Laws in our hearts, and put his fear before our eyes, that we shall Ier. 32. 40. never leave him.

2. For evil. Thus the text, Did not my words take hold?

Hence Christ tells us, that the word which he had Preached to the Jews should judge them Iohn. 12. 48. Mat. 16. 19. at the last day, and that what his Apostles did bind on earth should be bound in Heaven.

Thus the Doctrine lieth evident before you, and you are, I question not, fully convinced of the truth of this assertion, That Preachers dying, leave Sermons living and lasting, and which wil 2 Cor. 2. 16. have their effect, either of good, as a savour of life to life, or of evil, as a savour of death to death. Not that all which pious Preachers speak in Ser­mons shall last so long; No, There may be much 1 Cor. 3. 12. Wood, Hay, Stubble, built on the foundation, which wil not endure the fire, but the foundation [Page 12] rightly layed shall alwaies last; the proffers and tenders of Christs to Sinners shall have their ef­fect, either in their conversion, or to their grea­ter condemnation. Thus then, It is not the wis­dom Joh. 3. 19. 1 Cor. 1. 17. of words, but the Word of wisdom that abides for ever.

Having thus dispatched the doctrinal part of this truth, it remains that I improve it to you by application.

In the managing of which, I shall joyn both the truth of the text, and the providence of this time, the sad occasion of our present meeting, and shall endeavour to make use of both, by acquainting you what they speak.

• 1. To this Congregation, to whom this De­ceased Preacher was a faithful Pastor.
• 2. To us in the Ministry, the surviving dis­pensers of Gospel mysteries.
• 3. To all in general.

First, you that are related as a particular flock of Christ to him that's gone, and to him that speaks, Know, that this word, this work, speaks much to you. I shall divide my discourse into a twofold Chanel.

• 1. Respecting him that is gone.
• 2. Respecting the opportunities of grace that do or may remain amongst you.

First then know, that this truth, that Preachers dye, but Gods word never dieth, and the death of this our Reverend Brother, hath much to say to us. I shall give it in six particulars, and I desire you would seriously lay them to heart, as they proceed [Page 13] from a mind that doth seriously and earnestly desire your good in what is spoken.

First own Gods goodness in enjoying of him so 1 long: for though sad providence hath more suddain­ly than was expected taken him from us, yet may we not be unmindfull of Gods goodness in lending him so long, as a great mercy to this place and people, for whom (as Paul) he spent himself in the painfull exercise of his Ministerial gifts. He was a burning and a shining light, who did not wast out, but wear out; who did not smother out, but burn'd, yea flam'd out, who spent his Spirits that he might instrumen­tally communicate Gods Spirit, and inliven yours, and they that know the passages of his sickness are very confident, that it was not the violence of the Wind that blew forth his Lamp, but the Oyl was spent, and the flame must cease. Let us then remember and own him for a mercy, who was so successively pain­full, and usefull in his generation.

Secondly, we have reason all of us, but especially 2 he that speaks, and you (late his charge) that are spoken to, and all others that hear me this day, to lament our loss. I may justly take up Elisha's Lamentation, when he saw Elijah gone to Heaven before him. Ah 2 Kings 21. 12. my Father, my Father, the chariot of Israel and the horsemen thereof; and you have reason to say, Alas my Brother. Alas our Pastor. God expects that we should value our loss, and express it by our lamen­ting for it. And the most of us, if not all have cause to repent of our sin, who have slighted the mer­cy lent us; Who have slept in our day, and not wal­ked answerably to this light. When Children wax wanton, and throw wholesome food to the Dogs, its [Page 14] time to remove the Tables; if Ephesus wil not repent, Rev. 2. 5. and do her first works, Christ threatens to come quickly and remove her Candlestick. And whether our unthankfulness, and unfruitfulness, have not pro­voked the Lord to deprive us of this his servants Mi­nistry, I am afraid to deny, though I cannot deter­mine. Let us (however) lament our loss, repent of our sin.

Thirdly, are there any amongst us (I could wish 3 there were none, but I fear there are too many) to be found, the more sad their condition, that have not profited as they should have done by the labours of this servant of God? Let such lay the blame where its due; at their own doors. Consider the Parable of the Sower, That tells us, There were Mat. 13. four grounds on which Seed was cast, and but one fruitful. Where was the fault? Was it in the Seed, or Sower? No, they were the same, but the faults lay in the grounds themselves. So is it with the hea­rers of the word, when a very few receive advan­tage, and the greatest number remain unfruitful. Say not thou then, the Physick was weak, but thy di­stemper was strong. Say not the meat was unwhole­some▪ but know thy Stomach was foul. Now its a true Rule in Physick, Corrupta corpora quo magis nu­tris, eo magis laedis, Impure Bodies, the more you nourish the more you harm. They who have bad eyes think the sky alwaies cloudy. The fault may be, and most times is, in our selves, when we are rea­dy to lay it upon others. People may be unprofita­ble under the most powerful Ministry, because of their own dulness and negligence. Do not then in this case, as that man, who complained of the rough­ness [Page 15] of the way, when he had a thorn in his foot, or that Woman Plutarch mentions, who being suddain­ly struck blind, bid them open the Windows.

Fourthly, Remember, I beseech you, the Doctrine 4 of the text, That though your Preacher be dead, yet his Sermons live, and wil live for ever. You shall know that he hath been a Prophet of the Lord a­mongst you. It was the desire of his Soul on his sick Bed, that this Congregation would consider his death, and lay it to heart; That they who have not profi­ted by his Sermons in his life, might now profit by his departure. For assure your selves, Gods word, by whomsoever spoken (as the Sword of Saul) wil 2 Sam. 1. 22. never return empty, any more than the rain doth, as that place formerly cited out of the Prophet Isaiah fully shews. So shall not the word of God spoken by any that are faithfull return empty, but prosper in the thing whereto God sends it.

Blessed be God, that some of you know that Gods word by him hath taken hold of you for good. He hath not wanted the Seals of his Apostleship. And 1 Cor. 9. 2. (what ever vain men say to the contrary) conversion of Souls to God by the Ministry is an Apostolical ar­gument of the rightfulness and lawfulness of the Ministerial call, and such a Seal, yea divers such Seals had our deceased friend. Some that were in Heaven before him, and others that are stil below, did and do acknowledge him their spiritual Father. And Friends, you of this City and Congregation shall know that his words wil take hold, if not to save you, which was his aim and desire, yet to judge you at the last day, which is your fault, and wil be your mi­sery; for God wil certainly punish as the Congrega­tion Hos. 7. 12. [Page 16] hath heard. That the Gospel by him, or any o­ther Preach'd prevails for good, is Gods grace, that it proves a savour of death to death, is our sin.

Now never wonder that such diametrical opposite effects proceed from the same cause. You wil not, if you consider the reason to be, not in the Cause, but in the Subject; not in the word, but in the hearts of those who hear it. Christ who came to be the light of the world, came also for judgement into this Joh. 9. 39. world, that they which see not might see, and that they which see might be made blind. Christ who is a Corner stone to some, yet becomes a Rock of of­fense 1 Pet. 2. 6, 7, 8. to others; that meat which strengthens healthy bodies, yet breeds diseases in corrupted Stomachs; and its observ'd by Naturalists, That the smel of a sweet Ointment comforteth the Dove, but killeth the Hornet; The same heat which softneth Wax, hard­neth Clay; That Flower which yields Hony to the Bee, yields poyson to the Spider; That fire which re­fines Gold, consumes the dross: So that Gospel by the mouths of Gods Servants, and by the mouth of this his servant, which hath been instrumental to save some, wil most assuredly at the last day condemn others. For this indeed is the judgement heightning sin, that light is come into the world, and men love dark­ness rather than light. And accordingly it wil be more Joh. 3. 19. tolerable for Sodom and Gomorroh, for Tunnis and Algier, at the day of judgement, than for this Ci­ty, for this Congregation, if the word of Gods grace be not savingly entertained. Woe unto thee Chora­zin, woe unto thee Bethsaida, saith our Saviour, for if the mighty works which were done in you, had been Mat. 11. 21, 22. done in Tyre and Sidon, they had repented long agoe in Sackcloth and ashes.

Fiftly, Continue in, and hold fast, and still cleave 5 to those instructions which your late Pastor in the discharge of his Ministerial employment hath deli­vered to you. His soul was, and my soul is, your Pledge that they are the truths of Jesus. We dare not be as some; who make merchandise of you with 2 Pet. 2. 3. feigned words. We tremble to be as many, who cor­rupt the word of God, but as of sincerity, but as of God, 2 Cor. 2. 17. in the sight of God speak we in Christ. And therefore follow that Counsel given by Paul, As you have re­ceived Col. 2. 6, 7. Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and established in the Faith as yee have been taught. Be rooted, be fixed, be not as Reeds shaken with every Wind, (as Children) tossed to Eph. 4. 14. and fro, and carried about with every doctrine; No, but as Trees of righteousness, which stand fast in the place where God hath planted them. Be ye (as men) setled, and grounded in the truth. O how change­able, and child-like are many wanton hearers, whom you may win with an apple, and lose with a Coun­ter? Be not ambulantes in Consilio, scatterers of your Jer. 3. 13. wayes; who so take a taste of all courses, must needs do evil; who so give themselves a liberty to run af­ter all pretended Teachers, must needs learn evil. Therefore good was that Counsel to the Hebrews, Be not carried about with divers and strange doctrines, Heb. 13. 9. for its a good thing that the heart be established with grace. Intimating thus much, that unsetled hearers have unestablished hearts. And worth our observa­tion is that character of false doctrines given in the original word [...], We render it, various, divers; It signifieth properly, Varii Coloris, Parti-coloured doctrines, of several threads; which have no agree­ment one with another.

And certainly were there nothing else, yet this were enough to convince the doctrines of many to be false, especially of such who casting dirt in the faces of Christs publike Ministers, arrogate the name of his Messengers to themselves, and say they are A­postles, Rev. 2. 2. when they are not; Namely their inconsisten­cy, variableness, and disagrement. And this may suf­ficiently commend unto you the doctrines taught you by your deceased Pastor, by him that now speaks, and all other faithful Ministers, which have occasionally by their procurement spoken to you in the name of the Lord, viz. That there is no inter­feering, no crossing, but a sweet Harmony and con­sent. Truth is in all his parts alike, and such who are acted by the Spirit of truth, in those points which are materially and fundamentally necessary, (howsoever Phil. 3 16. they may differ in some circumstantials) speak the same things; Whereas false teachers, not only dif­fer one from another, but also from themselves, sel­dom keeping themselves in the same station either of place or doctrine, but are, as Jude calls them, wan­dring Stars, that settle no where, but are alwaies in Jude. 13. uncertain motions. Solid Christians are fixed Stars, counterfeit professors are wandring Planets, now Planets, as Astrologers speak, according to their Conjunction vary their Influence; so is it with unstay'd professors, they are according to their conjunction, Let one man Preach this thing, they are of his mind, if another new-af­fected Teacher Preach the contrary, they close with that. But I hope better things of you, for whom it was the prayer of your late Pastor, it is and shall be [Page 19] the prayer of him that now speaks to you, what was St. Peters, 1 Eph. 5. c. 10. v. That the God of all grace would make you perfect, stablish, strengthen, settle you. Amen.

Sixtly, Know beloved, you of this place, that God 6 expects from you a walking answerable unto the care pains and labour that he hath exercised towards you. Where God gives much, he expects much, Luke 12. 48. and certainly you have had much perswasion unto Christ, exhortation unto duty, conviction of sin, precept upon precept, line upon line, here a little and Isa 28. 10. there a little, as Israel of old had. Now what is Gods expectation, but that you should not shame your keeping, nor dishonour your keeper, but that you would manifest that you have been taught of God, and make your profiting to appear by your practise of, and continuance in, that which is good? That you would not be as Pharaohs lean kine stil ill Gen 41. 22. favoured after they had devoured the fat ones. That you should not be like other men, as others who have not had the same means of grace. Content not your selves with knowledge, or desires after it, but look that your practise be answerable to your knowledge. Knowledge is necessary, but its not sufficient; know­ledge is not to be desired for it self only, but for practise, which is indeed the life of knowledge, and renders it a blessing. For sinful souls are as corrupt bodies, who have often great appetites, but small di­gestion. Now meat not disgested, encumbers and breeds disquieting diseases; so knowledge not put in practise perverts the soul, and makes the profes­sors of it, Satans more serviceable instruments. Let us then follow Christ in sincere obedience to plain [Page 20] truths, rather than trouble our selves with curious knotty and difficult matters, that at best do but fil our brains with notions, and usually our hearts with pride, and rarely, if ever advance, Gods glory by us, or his grace in us.

Its the practise of good, and continuance in it, that God expects, as you have received Christ Jesus, the Col. 2. 6. Lord, so walk in him, and that to the end. A Christi­an hath stil his plus ultra, More to do. He that con­tinueth to the end shall be saved; perseverance to the end, brings a Crown without end.

Aarons Garments were Talares, down to the feet. And the Law forbad Tayl-less creatures to be of­fer'd in Sacrifice. Let it be your care then not only to lay aside your sins for a time, as the Serpent his poyson, till he hath drank, but resolve to part with them for ever, do with them as Jacob did with his Idols, bury them under the Oak, and say as Ephraim Gen. 35. 4. of his Idols, What have I to do any more with them? Hos. 14. 8. Let your light so shine before men, that they may see your good works, and glorifie your heavenly Father, Mat. 5. 16. and thereby let it appear that you have been with Jesus, and Christ hath been with you. These are the truths which your dead Pastor by my mouth speaks to you, and be ye prevailed withall, To own Gods goodness in your enjoying of him so long, to lament your loss, to blame your selves, if you have not pro­fited by his labours as you ought; to remember, that Gods word never dyes, though Ministers do; to con­tinue in what you have heard, and to walk answe­rably to the truths you have been taught both by your late Pastor now dead, and by your surviving teacher that now speaks unto you. Wee dare not [Page 21] bring to you that which is not cleer to us to be the mind of God. I am confident of it, that nothing in the course of his Ministry was delivered by my Re­verend Fellow-labourer now deceased, but what he was assured of the truth of in his own conscience. He did not press any thing upon you, which God had not first setled on his own heart, that it was the truth of Christ. And let this suffice to be spoken to this Congregation, respecting their Pastor deceased.

I now shall address my self unto you in respect of the opportunities of grace that do, or may remain a­mongst you. And that shall be in this general exhor­tation.

Return to God by them; Lay hold upon them; Be careful to improve them; Make a good use of them. Your Fathers are dead, and the Prophets do they live for ever? But my word and my Statutes, which I com­manded my servants the Prophets, did they not take hold of your Fathers? saith the Text. This Pro­phet is dead, and he that speaks shall dye, But their words shall live for ever.

While you have the light therefore walk in it. Its John 12. 35. your opportunity, improve it. He that gathereth in Summer, is a wise Son: but he that sleepeth in Harvest, Prov. 10. 5. is a Son that causeth shame.

Two things there are which render men truly wise, First the knowledge of what is to be done, and Se­condly the knowledge of the time when its to be done. Solomon tells us, There is a time for all things. Eccl. 3. And that every thing is beautiful done in its due sea­son. It was a speech of Antigonus, being provoked to fight by Pyrrhus upon a disadvantage, Mea mi­litia non magis armorum est quam temporum? My war [Page 22] is managed by Times as well as by Arms. Accoun­ting it his best military prudence, to take his oppor­tunity of time, as well as to provide good Souldiers. Idlers in their youth, prove commonly beggars in their age.

They that Sing in Summer shall mourn and weep Aestate Ce­cineris Hie­me jejuna­ris. Fronte ca­pillata est, &c. Heb. 3. 7, 8. Isa. 55. 6. John 12. 35. in Winter.

Those five foolish Virgins witness this, who un­providedly slept when the Bridegroom came, and therefore were shut out from the Wedding. Hence those exhortations, of Not hardning our hearts to day, while it is called to day; of seeking God while he may be found; of walking in the light while we have it. Im­prove then present opportunities by an immediate returning unto God. Put not off repentance till here­after. Think not that the practise of Repentance, as that Popish Prelate said of the doctrine of Justification by Faith only, that 'tis a good Supper Doctrine. No, but know that God calls thee to Remember him thy Crea­tor Eccl. 12. 1. in the dayes of thy youth. Its true indeed, that, Nunquam sera est ad bonos mores via. True repen­tance is never too late. But yet in this case

A resolved late repentance is usually prevented by an intervening death.

We have a day of Mercy, if we neglect that, God hath a day of Justice, and he will not neglect that. Then Jesus Christ the now despised Lamb will ap­pear as an unresistable Lion. Then they who now Pr. 1. L. stop their ears at Gods call, will find Gods stopt at theirs, and therefore, To day while it is called to day, Harden not your Hearts. Time past is gone, Time to Aestas non semper fu­erit, compe­nite nidos. come may find us gone. Provide then eternal hea­venly [Page 23] mansions, before these earthly tabernacles are dissolved.

That I may perswade you to this care, I shall en­force it on you by these two arguments.

1. Our eternal welfare depends on it. As men sow, so they reap, as the tree falls, so it lies. Non relinquitur Hostia pro peccatis mortuo in peccatis, nec descendit in inferos sanguis effusus super terram.

It was a Poetical fiction, that what every man af­fected in this life, with that he should be solaced in the Elisyan Fields. The moral is a certain truth. That look, what men are in this world, that shall they be hereafter; they shall not hereafter be numbred a­mongst the Sons of Sion, who were here the slaves of Satan. For know, that spiritual Eunuches that bring forth no good works, Bastards that are not the seed of God, the Incestuous brood of Ammonites and Moabites that are born of worldly lusts, and con­cupiscences, shall be more certainly excluded the Con­gregation of the Saints in Heaven, than were the Corporal from the Congregation of Israel upon earth. Let us then provide our selves a remedy whilst Deut. 23. 3 there is time, and gain an interest in Christs righteous­ness before we come to judgement, that so Christs tribunal may be to us as Mount Sion, not as Mount Sinai. That we having delighted our selves here in the Law of the Lord, may stand in the Congregation Psal. 1. 11 of the righteous, when others fly and fall. Delay not the doing of that which must be once done, or Cum mora non tuta est, totis incum­bere remis Utile—Cras, Cras, & sic nihil sit. else thou art for ever undone. You see there is dan­ger in delay; and its a good rule, A speedy endeavour is exceeding necessary where delay is full of danger. Let us not say as too many do, To morrow we will do, and so its not done at all.

[Page 24] 2. Opportunities of grace are uncertain. The door may be shut, the light may be removed from us, or we may be removed from it; and therefore good is that Counsel of Solomon, All that thine hand shall Eccl. 9. 10. find to do, do it with all thy power, for there is neither work, nor invention, nor knowledge, nor wisdom in the grave whither thou goest. Lay up then in store a good foundation against the time to come, that when thou 1 Tim. 6. 19. leavest all other holds, thou mayst lay hold on eternal life.

The time of the Gospel is but a day, the time of our life is but a moment, whilst thou hast then the price in thine hand, get wisdom, and stand not as those therefore rebuked in the parable, all the day idle; I Mat. 20. 7. am sure, you cannot say, no man hath hired you.

We should count that Prisoner exceeding foolish, that would refuse a pardon profered, and not look after it till the judge comes. And that traveller un­wise, that having far to go will not set forth till the Sun be set. The Stork knoweth his time, and shall Jer. 8. 7. Gen. 27. not we? Jacob was but newly gone with the blessing, yet Esau came to late. They who neglected gathe­ring Manna in the six dayes, in vain expected it the seventh. They who refuse the profers of grace in Exod. 16. 27. this life, may hereafter seek for entrance, but shall not be admitted. Improve then your time, your Mat. 7. 1. means, your present opportunities.

I hope you are ready to ask this question, What shall we do?

In answering this question my purpose is to shew you somewhat largely what God expects from you, that you may improve present opportunities of grace.

First, Hear from God as often as thou mayest by the voice of his servants, the faithful appointed Stew­ards and dispensers of Gospel mysteries. I have been large upon this subject lately, yet give me leave now again to mind you, that its the great design that Satan now drives, the great sin, the great misery of this Land, to endeavour to overthrow the power, and vigour, and force of the Preaching of the Gos­pel by the Ministry of men.

What the iniquity of former times could not com­pass by stopping the mouths of such Preachers as were good, that the subtilty of Satan hath indeavou­red in our dayes, and hath too much prevailed in that indeavour, by opening the mouths of such as are bad, Who to cry up themselves, not only cry down o­thers, but even the Ordinances of Christ themselves. And herein the Lord open our eyes, and the eyes of all this Land, and thine Christian Reader, to see and consider this Stratagem of Satan, who makes some, by seeming to cry up the purity, overthrow the pow­er of Preaching. For I pray you observe.

Satan doth not directly cry down all Preaching, he will not tell you (though he intend that in the end) that you must not hear at all. No: He knows full well that natural conscience (not seared) wil imme­diatly deny that persuasion. Such down-right dea­ling would be the way to discover himself, and there­fore transforming himself into an Angel of Light, he besets in another method, blasting the publike 2 Cor, 14. 14, 15. Ministry of Jesus Christ with odious names, if not as Anti-Christian (the usuall term of such who speak against those who cannot speak for themselves) yet as less pure than others of another way, and so shut up the Kingdom of Heaven (which [Page 26] according to Christs promise hath been given to our Mat. 21. 43. Nation, and hath (blessed be Gods holy name) both in former and later days brought forth its fruit with­in the narrow compass of such and such societies.

And thus Satan by force dividing between Paul, and Apollos, and Cephas, instilling that mischievous 1 Cor. 1. 12. poyson, of having the truth of Christ with respect of persons, and so by pretending to purer, doth at last James 2. 1. (which is his main drift) cause man to fall off from a consciencious respect unto any of Gods Ordinan­ces. I appeal unto thee good Reader, and am con­fident thine experience doth witness the truth of this discovery. Do not we daily see, that those who throw away their wonted respects to Christs stan­ding Ministry, give themselves a liberty first to hear any, and then afterward to hear none? Ahab that could not away with one true Prophet that counseld him for his good, yet hears and follows four hun­dred false ones, to his own ruin. Attend then I be­seech 1 Kings. 22. 22. you with care and conscience unto Gods sent Messengers, by whose preaching it pleaseth him to save Rom. 10. 15. such as beleeve. Hear from him by them as often as you may, and if you say, Can any good come that way? I answer, Come and see. Look not on the meaness of the instruments, but who works by them, as Christ bid the Herodians on the penny, whose i­mage it bore. For if God be the worker, he is able Luke 20. 24. by the smallest means to bring to pass the greatest ef­fects. The sound of Rams-Horns commissionated Judges 6. by him, blows down the walls of Jericho; The shi­vering Sand keeps in the billows of the Sea, which Brasen walls could not: So God being the wor­ker, the foolishness of Preaching converts and saves. 1 Cor. 1. [...]1. [Page 27] Neglect not then the spiritual opportunities that are put into your hands. Suffer not every slight and tri­vial occasion to keep you from them. God tells us, that when and where a famine of the word is, people shall run from one end of the Land to another, and wan­der Amo [...] [...]. 11. from Sea to Sea, and run to and fro to seek the word of the Lord, and shall not find it. But alass! under the plentiful means of grace we enjoy, how slight ex­cuses keep us from them? As in Summer, its too hot, in Winter, its too cold; In Spring its sic [...]ly, and in Harvest they are too busie. The way is farr, or the weather is foul, or else say people, I like not the Prea­cher, He is a dry fellow, He is a Presbyterian or an Independent, or this, or that. By these and such like simple and silly pretences Satan deludes the Souls of men, and keeps them from hearing, when they have the opportunity put into their hands. But let such remember, Thomas was but once absent, and that not Iohn 20. 24. willingly, and not knowing that Christ would then appear, and he was like to have lost the confirmation of the Article of the Resurrection; so may we be wanting, when that may be spoken, which we may never again be told of, perhaps that truth which might have done us eternal good. This is the first advice that I shall in answering the question fore­mentioned leave with you. Neglect not so great sal­vation. Heb. 2. 3.

Secondly, Apply what's spoken to thy self, Let 2 the Preachers words take hold upon thee. We are naturally well pleased when Preachers words take hold on others, as Herod when John Preached a­gainst the Pharisees, but we are loath they should come too close to our selves. When John came to [Page 28] touch Herod about the matter of Herodias, and meets with his beloved sin, John Baptist shall lose his head. Let us then be less inquisitive concerning others, and apply what's spoken to our selves. Most men say as Peter of John, What shall this man do? but let us John 21. 21. 2 Sam. 7. 18. Mat. 19. 16. say as David, Lord who am I? or as that youngman in the Gospel, to Christ, not what shall others do, But Lord what shall I do?

Be contented to be convinced of the evil of your 3 own ways. Suffer the word of Reproof. This is a harder matter than men are aware of, to be wil­ling to be reproved. The most of hearers are like Thistles, you may stroak them upward without danger, but press them downward, and immediatly they offend. Preach Gospel-truths and no more, a wicked man likes it. A Carnal heart can be content to hear of Christ and of grace; The stony hearers Luke 8. 13. receive this word with joy: But once tell him, This way of wickedness is unlawful, this or that profitable sin must be left, this gain or pleasure parted with, Then, away with these fellows, These are they which trou­ble the world, as those unbeleeving Jews spoke of the Apostles, They which have turned the whole world Acts 17. 6. upside down are come hither also. Its the property of a true beleever to be willing to be told of his faults, that he may amend them; And its the property of an Hypocrite, yea his discovery by which he may know himself, That he cannot endure to hear of his sins, because he is not minded to forsake them. Paul is accounted an enemy if he speak the truth, and that Gal. 4. 16. in the esteem of those who sometimes could have been content to pull out their own eyes to have done him good.

So Herod heard John Baptist gladly, till he told him him of Herodias. Thus are many so pleased with their sins, that they are angry with those that shew them they are sins, as that distracted man I have read of, Who imagined himself a King, in which distem­per'd conceit he so pleased himself, That when he was cured, he was displeased with the Physician who restored him to his right mind; So is it with Hypo­crites, who are so pleased in the ignorance or mistake of some profitable practicals, that they are offended with such, who by a discovery of the truth shall un­deceive them.

Be perswaded to accept of Reconciliation offer'd, 4 and that upon Gods own terms. He sends his Em­bassadors on this errand to entreat you, and beseech 2 Cor. 5. 19, 20. you to be reconciled. Have good thoughts then of God and Jesus Christ, for know what was flattering­ly spoken of Julius Caesar, Nihil oblivisci solet nisi injurias, that he forgot nothing but injuries, is most true of God and Jesus Christ, who forget nothing but the sins of penitent supplicants.

Having thus dispatched the Improvement of this truth and occasion, as they respect this City and Congregation, unto whom our Reverend friend was a faithful Pastor; I shall now proceed to speak those things which our dead Brother speaks to us, the sur­viving dispensers of Gospel mysteries; briefly thus.

Walk answerably to the immortality of our im­ployment. Having our hearts and affections setled upon things of eternity. This Doctrine hath taught us that the Ministers imployment is about things that never dy. O How unsuitable a thing it is to have Hea­ven in our mouths, and the world in our hearts? Let [Page 30] us not live below the word we Preach.

God teacheth by precept and example, so should Si vis me fl [...]re, do­lendum est primum ipsi tibi. Preachers. If you would have another grieve for sin, you must first grieve your selves, and practise that you press others too; Its a good rule of an antient, Cavendum est ne admirandae virtutis mali sumus pa­stores. Look to this, let our lives express our Prea­ching, lest we hear that, Physician cure thy self. Luke 4. 23.

Its a witty observation I have read, and I wish it were not as true as witty, Some Preachers are such in the Pulpit, that when they are there, its pitty they should ever come forth, and when they are out of the Pulpit, its pitty they should ever come in,

Let us labour then (Reverend Fathers, and Bre­thren) to manifest our savouring of eternity by our actions as well as expressions, especially by our sit­ting loose from, and undervaluing of earthly things. Let us look to this, Ne surgant indocti & rapiant coe­lum, & nos cum nostris literis detrudimur in B [...]ra­thrum, Let not those who comparatively are mean in knowledge compass Heaven, and we our selves with all our learning prove cast aways.

O let us now learn this lesson from this our Re­verend deceased Fellow-Labourer. Of whom I do boldly affirm upon my own knowledge, that he was exceeding free from that, which is a sordid thing in [Page 31] all Christians, but a most indelible blemish in the Lords dispensers, earthly-mindedness, For of him I may say, and say truly, what was spoke of Luther, Non curabat Aurum, He used, but not loved the world.

I know we are all of us exceeding witty to find out arguments to just [...]fie that course we have a mind unto, and a sad thing it is that covetousness which is Idolatry, should be accounted provident care and Col. 3. 5. good Husbandry.

We are ready to say, as Ministers we Preach eter­nals, but as men we look to temporals. I grant this, and therefore adde, That its not the having, but the loving, and the inordinate seeking after the world, that God condemns. Let us not then deceive our selves, for if God condemn the man for his earthly mindedness, what will become of the Minister with­all his spirituals?

Suitable to this is that story of an Arch-Bishop of Colen, who marching with his followers in a war­like and stately equipage, was met by a Country­man. The Countryman smiled, and being asked the cause of that incivility, answered, That he could not choose but smile, and did greatly wonder, that the Apostles who were themselves so mean and poor, should have such rich, stately and magnificent suc­cessors. The Arch Bishop replyed, that he was a Duke as well as an Arch-Bishop, and as a Duke was now so attended on with that warlike Company. The Country man replyed, that he desired him to resolve this question, When my Lord the Duke for his pride shall be cast into Hell, what then will be­come of my Lord the Arch-Bishop?

And indeed Brethren we have need to be warned, because the worlds profits and honours are the most powerful temptations, and therefore Satan made it his last assault against Christ, by shewing him (whom Mat. 4. 8. he hoped to have found like another man) the King­doms of the world, and the glory thereof. Though Satan herein lost his labour, yet he prevails thereby too much with many, who with Balaam run greedi­ly Jude 11. after the ways of iniquity, and as Judas, even sell their masters for pieces of silver, and with Demas, 2 Tim. 4. 10. forsake the Gospel to embrace the present world. O the glory of the world! How alluring? the deceivable­ness of Riches! How prevailing? this makes men 1 Tim. 6. 5. kneel down to the devil without a Cushion, and think, That gain is godliness. The Labourer is wor­thy Ibi fas ibi plurima mercis. Luke 10. 7. Psal. 35. 27. Salvian. of his Hire, and he that doth Gods work and trusts him for it, shall not want his wages. God is a good Master, who delights in the prosperity of his servants. An antient said of some (O that it might not be tru­ly said of some of us that are here present) Uti volunt Deo, ut fruantur mundo. They use God, that they may enjoy the world. And I have read of a Fryer, that he would alwaies in a counter-feit humility dine upon a Net, till he had gaind the Popedome.

Let not then I beseech you Brethren, our own preferment, credit, maintenance, or any outward ad­vantage, be our proposed aim in our Ministerial em­ployment. Let it not be said of any of us, La­nam non agnos, Lac non vaccam, Vineam propter vinum, Populum ob praedam petunt. I will not, I need not English it, they who know no Latine are too apt to speak it (and O that it might be without cause.) [Page 33] For should we so do, we should fetch our fire from our own Kitchins, which should be lighted at Gods Sanctuary, and thereby turn that, which otherwise would be lawful gain, into filthy lucre. No, know there is a more excellent gain, even souls. This Paul sought, witness that expression, I seek not yours, but you; and therefore Preachers should say as the King of Sodom did to Abraham,

Give me the souls, take thou the rest.

Let us look up to our Lord and Master Jesus Christ, whose Embassadors, Servants, Messengers we pretend we are; and since we bear his name, and do his work, its fit we should desire to have his mind; he sought not his own, but our advantage, as Mer­curie in Plautus being transformed into Sosia.

Walk we as Christ walked. Tread in his steps. 1 John 2. 6.

Let us not do Gods will in our imployment for meat and drink; But let it be our meat and drink to do Gods will. O then Reverend Fathers and Bre­thren, let the immortality of our imployment cause us to walk answerable to eternity. The woman that was clothed with the Sun, had the Moon under her feet, and they who are Gods Agents to trade for Hea­ven, should scorn the Devils factory for the earth.

For if in our hearts and practices we serve the world, and yet with our tongues Preach the word, [Page 34] We may peradventure as Noahs Carpenters help to build the Ark, and yet be drowned our selves.

I now come to the general improvement of this truth, to all of us here present.

First, see the Excellency of the Ministerial im­ployment. Its conversant about Eternal things. All other imployments are in and about finite and tem­poral affairs. The work of Lawyers, Physicians, all other professions, is bounded within the limits of time; Only the Ministers work runs parallel with the lon­gest line of eternity; The word of Christ Preached by them being not a finite message, but an everlasting Gospel. This consideration I would commend unto Rev. 14. 6. you, that you that are Hearers may be able to judge, and we that are Preachers may be able to bear those unworthy reproaches, the poysoned Arrows of en­venomed tongues set on fire by Hell, that at this day James 3. 6. are darted against the pretious servants of God, the faithfull dispensers of his word.

What though prophane Epicures, scoffing Is­maels, mocking M [...]chols, furious, frantick, fiery Opi­nionists, like Sampsons Foxes, though looking con­trary ways, yet linked together by the tayls with fire­brands, Judges 15. all joyn together to cast reproach and dirt in the face of Gods servants? Yet know, that the excel­lency of our imployment, the eternity of our work, may support our spirits against all those disgraces, that the unrestrained wickedness, or wittiness of men unjustly lay upon us.

Now as to these reproaches I shall trespass yet fur­ther upon your patience while I shall mind you of

• 1. Some observations concerning them.
• 2. Rules to direct us in our carriage under them.

1. Observations.

[Page 35] 1. Its no new thing. So persecuted they the Pro­phets Mat. 5. 12. that were before. If the Jews call Christ Mat. 10. 25. Beelzebub, who came to destroy Satan; shall we now wonder if any call those Ministers Antichri­stian, that have and alwaies do oppose Anti-Christ? If the Galatians who would at first have Gal. 4. 15, 16. pluckt out their eyes, yet afterwards esteem Paul their enemy; shall we now admire that some, who have been formerly forward favourers of faith­ful Preachers, are now become profess'd revi­lers? Whence comes this alteration? Not be­cause Paul was changed; No, he spake still the Gal. 3. 1. same truth: But because the Galatians, bewitched by false teachers, were fallen from that truth they formerly pretended a love unto.

2. Its no sad thing as to those who are reproched, but rather a cause of joy; Rejoyce and be ex­ceeding glad, saith our Saviour, for great is your Mat. 5. 12. reward. For certainly it is not any personal quar­rel that men have with Ministers, that is the cause they dislike and vilifie them; No, but its because they Preach the truth; and therefore its the truth of God they hate, more than it is the Minister that Preached it. For, Propter quod unum­quodque est tale, illud est magis tale. What cau­ses the hatred is most hated.

Christ saith, Woe be to him of whom every one speaks well; and we may adde, Woe be to him of Luke 6. 26 whom every one speaks ill; but to be spoken e­vil Vituperari â malis esse laudari. of by those, who are themselves evil, is no dis­grace.

3. Its no hurtful or dangerous thing, and so not much to be regarded, but to be pass'd by with a silent neglect.

The generous steed neglects contemptible bar­kings.

They hurt themselves most, by that which they think to disgrace others by. The stones they throw fall down upon their own heads. And how think you will Jesus Christ look upon them at the last day, who to disgrace his servants, a­buse The name of Priest properly belongs to Christ, who sacri­fised, and is as an Honour appropri­ated to all Saints un­der the new Te­stament, and not to Ministers. Rev. 1. 6. his own Title, and by way of scorn call Ministers by that name, by which Christ is most comfortably to be known, viz. By the name of Priests?

4. Its not alwaies a sign that that is evill which is spoken against, For we read what was said of the Christian Religion, that Acts 28. 22. James 1. 26. this sect is every where spoken against: No, but its a ma­nifest sign of evill in those that so do, and we may easily see the rancour and bitterness of mens minds, by the utterance of their tongues. A pimpled face discovers a distemper'd Liver; A stinking breath, corrupted lungs; A railing tongue makes manifest a wicked, rotten, envious, naughty heart; therefore St. James gives this character of an hypocritical professor, That he bridleth not his tongue, though he seem to be religious, but therein deceives his heart, and therein is his Religion vain; whence it is evident, That Rayling and Religion do not, cannot, dwell together. Where then is their Religion that make it their business to rail at, and revile the Lords Messengers?

2. Having thus acquainted you with these obser­vations, I shall endeavour to make them useful to all, but especially to us Ministers, by perswading the pra­ctice of these two Rules.

[Page 37] 1. Indeavour to prevent all occasion from those that wait for it, that they may not have their mouths opened against us justly. There are a generation of men in this Nation, in this City, in this place (happily) that look for Ministers haltings. Let us then walk more circumspectly, and take care that we give no offence, either to 1 Cor. 10. 32. Acts 24. 16. the Jew or Gentile, or to the Church of God; to those that own us or disown us. As Paul did, so let us exercise our selves to keep alwaies a Con­science void of offence, both towards God and to­wards men, and then, Non offendunt obloquenti­um verba, quem propria non inquinaverit con­scientia, Reproches of revilers will never harm, where mens own consciences are not defiled. As much as its possible, Let us live peaceably with all men. But know, that Peace must not be bought with the loss of Truth. If men are our e­nemies for truths sake, Valeant, Let them be so. That mans friendship is not worth the keeping, where the prostituting of Truth must be the price of it.

2. Answer not reviling with reviling, railing with railing. The Spirit of man lusts to revenge. James 4. 5. But let not us do to them as they have done to us. But let us bless where they curse, and herein shew our selves Christs Disciples. Ministers must Mat. 5. 44. expect when they Preach well to hear ill, and when they bring the Gospel of salvation, to be accounted the filth and off scouring of the world. 1 Cor. 4. 13. But whatever undeserved reproachings men cast upon us, Let us take them up as our Crown, and with Paul rejoyce in our very suffrings, in that we Col. 1. 24. [Page 38] fill up that which is behind of the afflictions of Christ for his bodies sake, which is the Church.

And to ease our selves, Let us not as the men of the world do, vent our passions to men, but our case to God, and spread such revilings before the Lord, as Hezechiah did the railing Letter of Isa. 37. 14. Senacherib, with this prayer, which our Saviour taught us, Father forgive them, they know not what they do.

The last use I shall make of this truth, That though 2 Preachers dye, yet Sermons live, is to perswade you, while you have time, and while you are call'd by the word, to let your hearts answer that call, that you may be taken hold on by Gods word for good. Labour for an interest in God by Christ, the enjoyment of whom will be your chiefest good. This is life eternal John 17. 3. to know thee the only true God, and whom thou hast sent Jesus Christ. God is the only summum bonum, chief good, He is optimum, the best, and so can suit, he is maximum bonum, the greatest, and can satisfy our desires.

Be prevailed withall to study Jesus Christ more, and in him your own immortaliy, and labour after a cleerer knowledge of eternal Excellencies. For cer­tainly had we Heaven more in our eyes, we should have it more in our hearts. I have read that the dis­course of a Philosopher concerning the contempt of life, prevailed with the Milesian Virgins to destroy themselves, and of Cleombrotus, who reading Plato of immortality, threw himself headlong that he might enjoy it. And shall discourses of Heaven and im­mortality work nothing upon us? O that we could [Page 39] see Heaven as it is, then should we be willing to leave Earth. When Paul had been rapt up into Heaven, and had some taste of the inexpressible joys and de­lights thereof, then was he willing to depart, and Phil. 1. 23. to be with Christ, which was best of all.

Though Paul while here, was with Christ, and Christ was with him, between whom there was a spiritual union and Communion; Yet in compari­son of what he expected in Heaven, he reckons him­self while in the body, absent from the Lord. Here 2 Cor. 5. 6. we enjoy as it were the Crums of grace; Heaven is a full Table, Whereat though all shall not fare a­like, yet every one shall have his full portion. As Exod. 16. 18. the gatherers of Manna, who had not all equal, yet had all sufficient.

Our understanding here in comparison of what it will be, is no more than the eye of a Bat to an Eagle, the creeping of a Snayl to the flying of a Swallow. And so are our possessions and enjoyments. Here we have mixt, and at best short and fading pleasures, But when we awake at the resurrection we shall be sa­tisfied Ps. 17. 15. with Gods Image, with whom is fulness of joy, Ps. 16. 11. and at whose right hand there are pleasures for ever­more.

The knowledge of this may lesson our grief for friends, who are by death parted from us. Such friends as dye in the Lord, they are no losers; They go to Rev. 1 [...]. 13 Josh 7. 25. Judges 2. 5. Rev. 21. 4. a blessed, to a better place; from the Vally of Achor and Bochim, from trouble and weeping, to fulness of joy, where all tears are wiped away, where is no more death, or sorrow, or crying, or pain. To this place of joy, this our Reverend Friend is gone be­fore, who hath left us behind in the Camp, the place [Page 40] of travail, and hath ascended the Capitol, the place of Triumph. He hath not lost, but gained by his re­moval.

Its observed, that by Gods appointment, when a Deut. 15. 13. Captive Israelite was Manumissed, the Master might not send him away empty, but was to furnish him with a supply of necessaries, and that liberally; thus doth God with the souls of his elect, when he frees them from the captivity of sin, by grace in their con­version, he adorns them; So when he delivers them Ezech. 16. 7. out of the Prisons of their bodies by death, He makes their Spirits fully perfect. And therefore our grief for this our friend may be the less. Yet when we Heb. 12. 23. consider his Orphan family, we must needs grieve his death as their great loss, for whom yet, in out­ward things, his provident care hath not been wan­ting, He having left each of them so much, that they will not be beholden to their enemies, and yet so lit­tle, that for their education and breeding up, they will need the respect and kindness of their friends. But this hath he left his children, better than all outward portions, the blessing of God, and his ingagement to be their Father.

For though grace be personal, and corruption be Natural Parents communicate their Natures, God His grace; Circumcised Parents, beget uncircumci­sed Children, and winnowed Corn brings forth Chaff; though when Poetae nascuntur non fiunt, Po­ets are born so, not made, Christiani fiunt non nas­cuntur, Christians are made and not born; Yet a great mercy it is to be the issue of a believing Pa­rent.

Many prayers made for them, Many promises [Page 41] made to them; that though Father and Mother for­sake Psal. 68. 5. them, yet God will not leave such friendless, but will take them up. Yea God is the God of the seed Acts 2. 39. of believers, as well as of themselves. To end all. This our deceased Brother was a wise dealer; whereas most men deal with the world, and Satan, for plea­sures, whose end proves painful, and profits, that have no true advantage; Yet he was by God made wise to trade with and for God. He hath bought the truth and not sold it; He hath broke Christs bread, and it hath multiplyed in his hands; He hath cast out his Net, and it hath prospered, and souls by him have been turned to righteousness, and therein hath tra­ded for himself, and gained full and lasting pleasures, durable and real profits, even Heaven it self, where he now enjoys the reward of Gods promise, and shines as a Star in the Firmament; and truly (I speak Dan. 12. 2. it without flattery or vanity) for the general course of his life, for the profitableness and success of his Prea­ching, for the Comfort, Peace, and manifestation of Gods love and support, which he had in his sick Bed, and to his end, every one of us may say and pray

O that our lives and ends might be such.

I shall close this discourse with this Observation. A Gentleman took order before his death, that this Epitaph should be engraven on his Tomb, Here lyes the Friend of Sir Philip Sydney. If now it were e­steemed so great an honour, to be, and be reputed the friend of an earthly man, How much greater Ho­nour [Page 42] have all believers, (This our deceased friend in particular) to be called, as Abraham was, the Friend of God? so that on the Tomb of this our Reverend Brother, whose Funeral we have now solemnized, may be truly Ingraven, Here lyeth the dutiful Servant, the faithful Minister, the choice friend of Jesus Christ.

Soli Deo Gloria.